The Catholic Epistles, as they are called, if genuine, should be regarded as of the highest authority in everything which relates to the early age of Christianity. That some are the real productions of an Apostle, some so in part, and others wholly spurious, is susceptible of the most satisfactory proof. The epistle of James, and the first of Peter, if we except certain parts of the latter, have strong claims to be treated as the works of the writers whose names they bear; while the second of Peter, the first, second, and third of John, and the one ascribed to Jude, carry on their face unmistakable marks of forgery.

The writer of the first epistle of Peter was a Jew, not a Greek, and it was addressed to Jewish converts. His mind dwells on events in Jewish history, for he speaks of Sarah, Abraham, and Moses, and refers to the traditions of the Jewish rabbins and elders. (1 Pet. i. 18.) Although addressed to strangers, the epistle was meant for Jews, who, through persecution in Judea, fled into foreign countries; for to Peter was committed the ministry of the circumcision. (Gal. ii. 9.) Besides, the persons to whom Peter writes are styled "a chosen generation, a royal priesthood, a holy nation, a peculiar people" (1 Peter ii. 9), which can only apply to the Jewish nation. "And ye shall be unto me a kingdom of priests, and a holy nation." (Exodus xix. 6.)

The letter shows that Peter was still a Jew, and altogether proves that he had not changed his views on circumcision. The vision on the house-top had not yet taken place. But there is a spirit of pure morality running through the greater part of the epistle, which brings it near the time of Christ, and makes it out of place in a later period of Christianity. It is conclusive proof of its canonical authority, that it is inserted in the Syriac version of the New Testament, executed at the close of the first or early in the second century; and it is equally conclusive against the second of Peter, that it is not included in the same work. Hermas has not fewer than seven allusions to the first epistle, which is sufficient to prove its antiquity.

This epistle was also written before the order of Bishops was recognized in the church, and Christians had not departed from their first simple ideas of ecclesiastical government. Peter himself claimed to be nothing more than elder. "The elders which are among you I exhort, who am also an elder" (i Peter v. I.)

The place where the letter bears date corresponds with our ideas of the movements of Peter, for his labors, whatever they may have been, were confined to Asia, not far beyond the confines of Judea.

But if the first of Peter is in the main genuine, it did not escape corruption at the hands of the poisoners of truth in the second century. "Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you." (i Peter i. 20.) "Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin." (1 Peter iv. I.) When these verses were written, Christianity had passed into its third period, for here is announced a Christ who was co-eternal with the Father, and was incarnate.

Most of the first chapter, if not all, is undoubtedly spurious. The boastful spirit with which it commences; the doctrinal announcements, and the tone in which they are delivered are entirely different from that shown in the following chapters. It is written as something to be used against an adversary, and, like all forgeries inserted into genuine writings for such purposes, much is crowded into a small space.

In this chapter is declared the preexistence of Christ, or the Alexandrian Logos; the resurrection; foreknowledge and election, and sanctification—all disputed points in theology, which required the authority of an Apostle to settle: but neither of which had anything to do with Christ or the religion he taught. It will be noticed, that the crucifixion is mentioned twice: once in connection with the twentieth verse, which asserts the eternity of the Logos, and the other in close connection with the second verse, which holds to the doctrine of election. As the preexistence of Christ was no part of Christianity when Peter wrote, which was, according to Lardner and others, in A.D. 64, but belongs to a later period; and as the subject mentioned in the twentieth and twenty-first verses is the same, and cannot be separated, it follows that both are spurious.

So we would say of the mention of the resurrection in the third verse. It is connected with a doctrinal point which had no existence in Peter's time, and, if it had, was in dispute, and was inserted into this chapter to give it Apostolic authority. The mention of the resurrection in the twenty-first verse of the third chapter, holds also a suspicious connection with the doctrine of baptism.

The true commencement of this epistle will be found in the first verse of the second chapter. Here we discover quite a different spirit. Here commence the plain, simple and pure doctrines of the Christian faith, which in the end will secure the victory. Peter and James are each examples to prove that a mind wedded to a single idea, which had for ages entered into the religion of a people, may be contracted and fettered by it, and yet be free to expand under the influence of the true genius of Christianity, and become liberal on other subjects. Neither Peter nor James could shake off the Jewish notion of circumcision, for it began with the father of that people by the command of God, and was to be binding on his descendants to the end of time. With them, like all the laws of God, the law of circumcision was unchangeable. But notwithstanding all this, they each had heart enough to take in the great truths of Christianity as declared by the lips of its founder. These men, who were slaves to one idea, who dogged the footsteps of Paul because he taught the doctrine of the uncircumcision, could yet teach men the duty to "love thy neighbor as thyself." (James ii. 8.)

No two writings can be more unlike than the two epistles ascribed to Peter. The second is filled with the boasting and controversial bitterness of the times of the Gnostics. In the primitive churches the authenticity of this epistle was a subject of doubt. It was not, as stated, included in the Syriac version of the New Testament, which cannot be accounted for, except that it was not in existence when it was compiled, at the beginning of the second century. But the internal evidence furnished by the epistle itself is sufficient to prove that it never was written by Peter.

The following contains the spirit of Irenaeus when he speaks of his intimacy with Polycarp: "And this voice which came from heaven we heard, when we were with him in the holy mount." (2 Peter i. 18.) "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." (2 Peter ii. 1.) "And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not." (Chap. ii. 3.) "But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption.... Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you." (Chap. ii. 12, 13.) "For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and, The sow that was washed to her wallowing in the mire." (Chap. ii. 21, 22.) The letter is filled with all the venom and bitterness of the Gnostic quarrels.

We have already said enough to prove the two epistles of John spurious, and who it was that wrote them. "That which was from the beginning, which we have heard\ which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; for the life was manifested, and we have seen it, and shew unto you that eternal life which was with the Father, and was manifested unto us." (1 John i. 1, 2.) IrÆneus, in a letter to Florinus, says, in speaking of Polycarp: "Well, therefore, could I describe the very place in which the blessed Polycarp sat and taught; his going out and coming in; the whole tenor of his life; his personal appearance; the discourses which he made to the people. How would he speak of the conversations which he had held with John and others who had seen the Lord. How did he make mention of their words, and whatsoever he had heard from them respecting the Lord." All this he can say without a blush; although Polycarp never saw John, and in all his letters, which are numerous, he never claims he did. He saw Paul, but not John. The manner in which John is made to speak of Christ is much the same as Irenaeus makes mention of Polycarp. Effect is meant to be given to what was stated in both cases, by dwelling on details.

After having qualified himself as witness in this boastful spirit, he proceeds to deal out blows on the heads of his adversaries: "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." (i John ii. 4.) "Who is a liar but he that denieth that Jesus is the Christ? He is Antichrist, that denieth the Father and the Son." (Chap. ii. 22.) "Every spirit that confesseth that Jesus Christ is come in the flesh, is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God." (Chap. iv. 2, 3.) Such is the spirit throughout the two epistles ascribed to John. The Apostle is forced on the stage to make war on the Gnostics, and maintain the dogma of the incarnation in the language of a blackguard.

The epistle of Jude is nothing but a bolt hurled at the head of Paul, from the hand of one who assumed the name of an apostle.

What is said of the first epistle of Peter may be said of that which is attributed to James. It was written by a Jew, for he says: "Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?" (James ii. 21.) The text shows it was written during the Pauline period of Christianity, and was the work of James, or some one else, in reply to Paul, who claimed that faith without works were sufficient for salvation. It makes no allusion to the disputed dogmas of the second century, and like the first of Peter, breathes a spirit of Christianity which approached near the time of Christ. The frequent allusions to it by Hermas are in favor of an early date: it is included in the Syriac version, which leaves its antiquity without question.

We cannot fail to be struck with the fact, that Peter and James, both Jews, who were the disciples and companions of Christ, are free from doctrinal dogmas, and preach doctrines like those of their Great Teacher, full of charity, kindness, and love. It is only when we come to the writings and forgeries of the Greek that we encounter subtle and unintelligible dogmas, which involved men in endless disputes, excited the most violent passions, and terminated in wars and disturbances of all kind.

What is remarkable, too, neither of these Jewish writers makes any reference to the Gospels, nor to the miracles or prodigies spoken of in them; nor does either make mention of the miraculous conception and birth of Christ. All these things sprang from the Greeks. To be sure, Paul preached the resurrection; but he believed because he saw Christ after the crucifixion, in a vision, James is silent on the greatest event since the creation, of which, if true, he was a witness. The hand of the spoiler failed to leave his mark on the pages of James the son of Alpheus. Addressed to the "Twelve tribes which are scattered abroad," the epistle which bears his name had obtained too wide a circulation, and was in the hands of too many, before the age of forgery commenced, to be an easy subject for mutilation. It was written in Judea, and addressed to the whole Jewish people. It was for them alone, and in their special custody, and if it comes down to us without a spot or stain, as it came from the pen of the writer, it is because it was too well guarded and protected by its friends to admit of corruption. Why did James withhold from the twelve tribes the great fact that Christ had risen from the dead? He speaks of his cruel death; why not mention the still more important fact, that he rose superior to the grave, and put death under his feet? "Ye have condemned and killed the just; and he doth not resist you." (James v. 6.)